An introduction to the Old Testament prophets, focusing on the origins of prophetism with Moses, the greatest prophet, their origins in the early history of Israel, and on the key themes in the prophets. A lecture given on the Bible and Culture course at Schloss Mittersill, Austria (a course run jointly by Schloss MIttersill and IFES).
16. They have a queer way of talking, like people
who, instead of proceeding in an orderly
manner, ramble off from one thing to the next
so that you cannot make heads or tails of
them or see what they are getting at.
8
17. They have a queer way of talking, like people
who, instead of proceeding in an orderly
manner, ramble off from one thing to the next
so that you cannot make heads or tails of
them or see what they are getting at.
Martin Luther
8
24. . . . the Lord God banished them from the
Garden of Eden . . .
Genesis 3:23
14
25. He will strike your head, and you will strike his
heel.
Genesis 3:15
15
26. For God so loved the world that he gave his
one and only Son, that whoever believes in
him shall not perish but have eternal life.
John 3:16
16
27. I saw a vast crowd, too great to count, from
every nation and tribe and people and
language, standing in front of the throne annd
before the Lamb. They were clothed in white
robes and held palm branches in their hands.
And they were shouting wth a great roar,
‘Salvation comes from our God who sits on
the throne and from the Lamb!’
Revelation 7:9–10
17
29. ‘I will be your God and you will be my people’
19
30. I will make you into a great nation. I will
bless you and make you famous, and you will
be a blessing to others. I will bless those
who bless you and curse those who treat
you with contempt. All the families on earth
will be blessed through you.
Genesis 12:1–3, NLT
31. Now if you will obey me and keep my
covenant, you will be my own special treasure
from among all the peoples on the earth; for
the earth belongs to me. . . .
‘Look, this blood confirms the covenant the
Lord has made with you in giving you these
instructions.’
Exodus 19:1; 24:8
21
32. Don’t you realise that the Lord, the God of
Israel, made a lasting covenant with David,
giving him and his descendants the throne of
Israel forever?
2 Chronicles 13:5
22
33. ‘This is my blood, which confirms the covenant
between God and his people. It is poured out
as a sacrifice for many.’
Mark 14:24
23
61. Manasseh
(half)
Gad
Benjamin
Judah Reuben
Simeon
62. Manasseh
(half)
Ephraim
Gad
Benjamin
Judah Reuben
Simeon
63. Manasseh
(half)
Ephraim
Dan Gad
Benjamin
Judah Reuben
Simeon
64. Manasseh Manasseh
(half) (half)
Ephraim
Dan Gad
Benjamin
Judah Reuben
Simeon
65. Issachar
Manasseh Manasseh
(half) (half)
Ephraim
Dan Gad
Benjamin
Judah Reuben
Simeon
66. Zebullun Issachar
Manasseh Manasseh
(half) (half)
Ephraim
Dan Gad
Benjamin
Judah Reuben
Simeon
67. er
Ash
Zebullun Issachar
Manasseh Manasseh
(half) (half)
Ephraim
Dan Gad
Benjamin
Judah Reuben
Simeon
68. li
hta
er
Ash
Nap
Zebullun Issachar
Manasseh Manasseh
(half) (half)
Ephraim
Dan Gad
Benjamin
Judah Reuben
Simeon
69. li
ARAM
hta
er
Ash
Nap
Zebullun Issachar
Manasseh Manasseh
(half) (half)
Ephraim
Dan Gad AMMON
Benjamin
ES
IN
Judah Reuben
T
IS
Simeon
IL
MOAB
PH
EDOM
MIDIAN
AMALEK
97. Read Deuteronomy 18:9–22
What are the people of God to avoid?
Why? What is the purpose of these pagan
practices?
What is the only valid option for God’s
people? Why?
40
98. When the Lord your God eliminates the
nations from the place where you are headed
and you dispossess them, you will settle down
in their land. After they have been destroyed
from your presence, be careful not to be
ensnared like they are; do not pursue their
gods and say, ‘How do these nations serve
their gods? I will do the same.’ . . .
41
99. You must not worship the Lord your God the
way they do! For everything that is abhorrent
to him, everything he hates, they have done
when worshipping their gods. They even burn
up their sons and daughters before their gods!
Deuteronomy 12:29–31 (NET)
42
100. When you enter the land the Lord your God
is giving you, you must not learn the abhorrent
practices of those nations. There must never
be found among you anyone who sacrifices his
son or daughter in the fire, anyone who
practices divination, an omen reader, a
soothsayer, a sorcerer, one who casts spells,
one who conjures up spirits, a practitioner of
the occult, or a necromancer. . . .
43
101. Whoever does these things is abhorrent to
the Lord and because of these detestable
things the Lord your God is about to drive
them out from before you. You must be
blameless before the Lord your God. Those
nations that you are about to dispossess listen
to omen readers and diviners, but the Lord
your God has not given you permission to do
such things. . . .
44
102. The Lord your God will raise up for you a
prophet like me from among you – from your
fellow Israelites; you must listen to him.
. . . I will raise up a prophet like you for them
from among their fellow Israelites. I will put my
words in his mouth and he will speak to them
whatever I command. I will personally hold
responsible anyone who then pays no attention
to the words that prophet speaks in my name.
Deuteronomy 18:9–15,17–19
45
113. The state of the nation
JOSHUA: JUDGES:
• Israel united • Factions/rivalry
114. The state of the nation
JOSHUA: JUDGES:
• Israel united • Factions/rivalry
• Concerned for • Self-interest and
God’s glory self-indulgence
115. The state of the nation
JOSHUA: JUDGES:
• Israel united • Factions/rivalry
• Concerned for • Self-interest and
God’s glory self-indulgence
• Led by God’s • Slide into anarchy
appointed leader and idolatry
126. David
• ‘The Lord has sought out a man after his own
heart’ (1 Samuel 13:14)
127. David
• ‘The Lord has sought out a man after his own
heart’ (1 Samuel 13:14)
• 1 Samuel 16 – 1 Kings 2 / 1 Chronicles 29
128. David
• ‘The Lord has sought out a man after his own
heart’ (1 Samuel 13:14)
• 1 Samuel 16 – 1 Kings 2 / 1 Chronicles 29
• Reigned 1010–970 (approx.)
155. Whether he is discussing the past, present or
future, the prophet is seeking to make God
the most genuine reality that men can know
and experience.
A.B. Mickelson
Interpreting the Bible, p. 287
61
158. Prophecy is essentially a ministry of disclosure,
a stripping bare. Israel’s great prophets do not
merely lift the veil of the future in order to
destroy false expectations; at the same time,
they expose the conduct of their
contemporaries. . . . Prophets tear the masks
away and show the true face of the people
behind them.
Hans Walter Wolff, Confrontations
64
162. Glory in the Old Testament
• God’s glory revealed in creation
67
163. Glory in the Old Testament
• God’s glory revealed in creation
• God’s glory rejected by human rebellion
67
164. Glory in the Old Testament
• God’s glory revealed in creation
• God’s glory rejected by human rebellion
• God’s glory revived in Israel
[nation, temple, king]
67
165. Glory in the Old Testament
• God’s glory revealed in creation
• God’s glory rejected by human rebellion
• God’s glory revived in Israel
[nation, temple, king]
• God’s glory defamed by idolatry
67
166. Glory in the Old Testament
• God’s glory revealed in creation
• God’s glory rejected by human rebellion
• God’s glory revived in Israel
[nation, temple, king]
• God’s glory defamed by idolatry
• God’s glory defended by the prophets
67
215. The [Latter Prophets] did not call for reform,
for they knew it was too late; the end of the
present order was near and could not be
averted.
Donald Gowan
Reclaiming the OT p. 125–6
92
218. These distant future events . . . are announced
to serve as beacons for God’s people –
beacons which will help them get their
bearings and set their course in life, beacons
which will give direction, hope, and
encouragement, even in the darkest hour.
Sidney Greidanus,
The Modern Preacher and the Ancient Text, p. 235
95
226. God’s glory in the prophets
• God’s glory revealed as he gathers a people
and redeems them. Jer. 31:10–11
101
227. God’s glory in the prophets
• God’s glory revealed as he gathers a people
and redeems them. Jer. 31:10–11
• God’s glory revealed in a new Zion. Isaiah 2
101
228. God’s glory in the prophets
• God’s glory revealed as he gathers a people
and redeems them. Jer. 31:10–11
• God’s glory revealed in a new Zion. Isaiah 2
• God’s glory revealed in new Davidic king. Jer.
23:5–6
101
229. God’s glory in the prophets
• God’s glory revealed as he gathers a people
and redeems them. Jer. 31:10–11
• God’s glory revealed in a new Zion. Isaiah 2
• God’s glory revealed in new Davidic king. Jer.
23:5–6
• God’s glory revealed in a new temple. Ez. 47:1
101
230. God’s glory in the prophets
• God’s glory revealed as he gathers a people
and redeems them. Jer. 31:10–11
• God’s glory revealed in a new Zion. Isaiah 2
• God’s glory revealed in new Davidic king. Jer.
23:5–6
• God’s glory revealed in a new temple. Ez. 47:1
• God’s glory revealed in new creation.
Isaiah 65:17
101
231. God’s glory in the prophets
• God’s glory revealed in new covenant. Jer.
31:31–33
102
232. God’s glory in the prophets
• God’s glory revealed in new covenant. Jer.
31:31–33
• God will be shepherd Ezekiel 34:11–13, 26–31
102
233. God’s glory in the prophets
• God’s glory revealed in new covenant. Jer.
31:31–33
• God will be shepherd Ezekiel 34:11–13, 26–31
• God’s righteousness revealed in salvation of
nations. Isaiah 42:6b–7; 49:6b
102
234. God’s glory in the prophets
• God’s glory revealed in new covenant. Jer.
31:31–33
• God will be shepherd Ezekiel 34:11–13, 26–31
• God’s righteousness revealed in salvation of
nations. Isaiah 42:6b–7; 49:6b
• The Lord’s anointed will do this. Isaiah 11:1–4;
42:1; 49:1–3; 50:4; 59:21; 61:1
102
235. Read Joel and see how these key themes are
explored.
103
Notes de l'éditeur
Bible: bestselling book of all time; central to Western Culture; God’s self-disclosure
Prophets: Nothing ever equalled the collection of literature by the prophets
Who is the greatest prophet? Moses – Deuteronomy 34:10
Difficult because collections of spoken oracles, not necessarily in chronological order
Difficult because collections of spoken oracles, not necessarily in chronological order
Language; Culture; Geography; History; Religion
Core themes of BIBLE, not prophets only
God reversing the effects of sin and establishing a new creation.
QUESTION: What are the key stages of salvation history?
God‘s commitment to his people: ‘I will be your God and you will be my people’
QUESTION: What are the major covenants?
Judah, led by King Abijah, took 400k soldiers to meet Jeroboam with 800k. Abijah shouts this from Mount Zemaraim to Jeroboam
God‘s people in God‘s place enjoying God‘s presence.
QUESTION: How can we summarise what God’s kingdom means throughout Scripture?
Marcus: God’s place = God’s household; Where God is
Marcus adds God’s deliverance
Marcus: God’s place = God’s household; Where God is
Marcus adds God’s deliverance
Marcus: God’s place = God’s household; Where God is
Marcus adds God’s deliverance
Marcus: God’s place = God’s household; Where God is
Marcus adds God’s deliverance
Marcus: God’s place = God’s household; Where God is
Marcus adds God’s deliverance
Marcus: God’s place = God’s household; Where God is
Marcus adds God’s deliverance
The kingdom revealed in Eden
Gen 1–2
The kingdom revealed in Eden
Gen 1–2
The kingdom revealed in Eden
Gen 1–2
The kingdom resisted; Genesis 3–11
The kingdom resisted; Genesis 3–11
The kingdom resisted; Genesis 3–11
The kingdom resisted; Genesis 3–11
greatest prophet; prior to Moses God communicated directly with heads of families/key individuals (esp. Patriarchs). Moses leading people with 600k families – God speaks to nation through one man
People wanted a (speaking) mediator: Deuteronomy 18:15–16
cf Aaron and Miriam’s complaint and God’s answer Nu. 12:1–8. Moses in entirely different category from all other prophets
Later prophets to be like Moses (Deut. 18) - he is fountainhead of prophetism (contradicts religious evolution - peak first) – but never greater
The kingdom revealed in Israel – Gen 12 – 1 Kings 11 / 2 Chronicles 9
The kingdom revealed in Israel – Gen 12 – 1 Kings 11 / 2 Chronicles 9
The kingdom revealed in Israel – Gen 12 – 1 Kings 11 / 2 Chronicles 9
Moses addressing people in plain of Moab
Israel was to have unique function among nations of earth
Joshua 11:16-23 (note: ‘all’)
cf 13:1; 23:1-13 (lots still to do)
Joshua 11:16-23 (note: ‘all’)
cf 13:1; 23:1-13 (lots still to do)
Joshua 11:16-23 (note: ‘all’)
cf 13:1; 23:1-13 (lots still to do)
Joshua 11:16-23 (note: ‘all’)
cf 13:1; 23:1-13 (lots still to do)
Joshua 11:16-23 (note: ‘all’)
cf 13:1; 23:1-13 (lots still to do)
Joshua 11:16-23 (note: ‘all’)
cf 13:1; 23:1-13 (lots still to do)
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
How the West was won
(or not)
Transjordan = Gilead
Note: these are corporate, not individual
Life or death in promised land: Lev 26:1–39; Deut 4:15–40; 28 – 32 (note 30:11–20)
Note: these are corporate, not individual
Life or death in promised land: Lev 26:1–39; Deut 4:15–40; 28 – 32 (note 30:11–20)
Note: these are corporate, not individual
Life or death in promised land: Lev 26:1–39; Deut 4:15–40; 28 – 32 (note 30:11–20)
Note: these are corporate, not individual
Life or death in promised land: Lev 26:1–39; Deut 4:15–40; 28 – 32 (note 30:11–20)
Note: these are corporate, not individual
Life or death in promised land: Lev 26:1–39; Deut 4:15–40; 28 – 32 (note 30:11–20)
Note: these are corporate, not individual
Life or death in promised land: Lev 26:1–39; Deut 4:15–40; 28 – 32 (note 30:11–20)
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
10 ‘D’s
These are corporate
Warned against settling in with Canaanites by Joshua and Moses (Josh 23)
Warned against settling in with Canaanites by Joshua and Moses (Josh 23)
Bronze figure of Baal; Canaanite, about 1400-1200 BC, from Syria
Ugaritic Baal figure
Limestone stela with dedication to Baal, from Carthage 2nd-1st century BC; symbolism is Canaanite, with 2 representations of goddess Tanit
Phoenician Astarte; 6th century from Tharros, Sardinia
Gold god Hittite, about 1400-1200 BC, from Anatolia
Warned against settling in with Canaanites by Joshua and Moses (Josh 23)
Bronze figure of Baal; Canaanite, about 1400-1200 BC, from Syria
Ugaritic Baal figure
Limestone stela with dedication to Baal, from Carthage 2nd-1st century BC; symbolism is Canaanite, with 2 representations of goddess Tanit
Phoenician Astarte; 6th century from Tharros, Sardinia
Gold god Hittite, about 1400-1200 BC, from Anatolia
Warned against settling in with Canaanites by Joshua and Moses (Josh 23)
Bronze figure of Baal; Canaanite, about 1400-1200 BC, from Syria
Ugaritic Baal figure
Limestone stela with dedication to Baal, from Carthage 2nd-1st century BC; symbolism is Canaanite, with 2 representations of goddess Tanit
Phoenician Astarte; 6th century from Tharros, Sardinia
Gold god Hittite, about 1400-1200 BC, from Anatolia
Warned against settling in with Canaanites by Joshua and Moses (Josh 23)
Bronze figure of Baal; Canaanite, about 1400-1200 BC, from Syria
Ugaritic Baal figure
Limestone stela with dedication to Baal, from Carthage 2nd-1st century BC; symbolism is Canaanite, with 2 representations of goddess Tanit
Phoenician Astarte; 6th century from Tharros, Sardinia
Gold god Hittite, about 1400-1200 BC, from Anatolia
Note God’s initiative in raising up future prophet(s)
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
1. Othniel 2. Ehud 3. Shamgar 4. Deborah/Barak 5. Gideon 6. Tola 7. Jair 8. Jephthah 9. Ibzan 10. Elon 11. Abdon 12. Samson
Othniel is reliable, highly competent and faithful to God
Problems - idolatry; covenants
triple failure
triple failure
triple failure
Emphasising the advantages of a monarchy over anarchy
Deuteronomy 17:14-20
Note 2 Samuel 7:8-16
Note 2 Samuel 7:8-16
Note 2 Samuel 7:8-16
Note 1 Kings 8:56-61
Note 1 Kings 8:56-61
Note 1 Kings 8:56-61
Note 1 Kings 8:56-61
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
Ephraim in green, centre
Omri moved capital to Samaria (1 Kings 16)
4. The kingdom revealed through prophets: Prophetic era: I Kings 12 / 2 Chronicles 10 – Malachi †† Key passage: 2 Kings 17:7–18
Groups of prophets - ‘company of the prophets’ 2 Kings 4:1; 6:1 ≈≈ Ecstatic behaviour (1 Samuel 10:9–12) ≈≈ Consulted by kings – Ahab 1 Kings 22:6–8 ≈≈ Not always true (Ezekiel 13:1–7; Jeremiah 23:9–40; Hos. 4:5; Amos 7:12–13)
Called people to repent – 2 Kings 17:13 cf Jeremiah 3:1–4:4
Prophets (nabi) called (to call=nabu) by God, not acting on own authority (Jer 14:14) Unoriginal message
Prophets (nabi) called (to call=nabu) by God, not acting on own authority (Jer 14:14) Unoriginal message
Amos 4:13 – ‘He formed the mountains and created the wind. he reveals his plans to men’
Jeremiah speaking for God: 26:16; 27:2–4, 11; 43:1 cf 28:15–16.
Special place in nation (prophetic immunity) - challenging all levels of society, installing/deposing kings (1 Ki 19:16; 21:17–22), declaring war (2 Ki 3:18; Hos 5:5–8), stating correct foreign policy Jer 27:8–22. cf Jeremiah 1:10
Amos 4:13 – ‘He formed the mountains and created the wind. he reveals his plans to men’
Jeremiah speaking for God: 26:16; 27:2–4, 11; 43:1 cf 28:15–16.
Special place in nation (prophetic immunity) - challenging all levels of society, installing/deposing kings (1 Ki 19:16; 21:17–22), declaring war (2 Ki 3:18; Hos 5:5–8), stating correct foreign policy Jer 27:8–22. cf Jeremiah 1:10
Amos 4:13 – ‘He formed the mountains and created the wind. he reveals his plans to men’
Jeremiah speaking for God: 26:16; 27:2–4, 11; 43:1 cf 28:15–16.
Special place in nation (prophetic immunity) - challenging all levels of society, installing/deposing kings (1 Ki 19:16; 21:17–22), declaring war (2 Ki 3:18; Hos 5:5–8), stating correct foreign policy Jer 27:8–22. cf Jeremiah 1:10
The prophet speaks God’s words
If God is the source, words and lifestyle of prophet must be consistent
Not what greatest prophet Moses was primarily doing
Prophets addressed their contemporaries. Ezekiel 3:17
Note specific dates of many oracles
Danger of false contrast between present and future
Testament = covenant; OT is first stage of revelation; NT sees OT as pointing forward to its fulfilment in 2nd stage of revelation; anticipates 3rd stage in return of Christ
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Structure comes from Septuagint but plays key part is shaping Xn theological reading of OT
Wisdom concerns ‘timeless present’ (Sweeney); Prophets: fall+restoration pointing to Christ
Equivalent structure in NT
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Torah = instruction, not law
No NT because revelation through Moses is still the operative covenant
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
Former prophets: history from entry to exile; theological reasons for destruction of Israel/Judah; Latter prophets: failure to live by Torah & possibility of restoration; POINT TO WRITINGS not new revelation.
Ketuvim concerned with holy life of Israel wrt temple and creation
1 Sam 3:1 – In those days the word of the LORD was rare; there were not many visions. ≈≈ 1 Sam 3:7 – Now Samuel did not yet know the LORD: The word of the LORD had not yet been revealed to him. ≈≈ 1 Sam 15:10 – Then the word of the LORD came to Samuel . . .
Elijah: See 1 Kings 17: 2, 8, 14, 24 – centrality of the Word from here onAMos 3:7 Indeed, the Sovereign Lord never does anything until he reveals his plans to his servants the prophets.
Enforcers of the covenant; Guard dogs of the covenant
Recalled people to repentance, obedience, covenant faithfulness, God’s word
Enforcers of the covenant; Guard dogs of the covenant
Recalled people to repentance, obedience, covenant faithfulness, God’s word
Amos 4:12 (‘Prepare to meet your God’); Isaiah 3:1-9; 39:1-8; Habakkuk 1:5-17Judgment inevitable if people will not turn - logical extension of presentCriticisms of social/political life come from emphasis on holiness of God’s character
Same categories as in covenant curses - 10 ‘D’s
Some prophets had explicit message of hope if nation turned
Same categories as covenant blessings: Life, Health, Abundance, Prosperity, Security, Respect (eg Amos 9:11–15)
Mostly curse until 587; then reverting to original plan of mercy
Future expectation is very important in the Old Testament; Much is unfulfilled at the end. <2% is messianic; <5% ref. to new covenant; <1% ref. to still-future events
NT stresses fulfilment of OT expectations and promises; NT is based on the OT
The big themes are the bridge from their situation to ours
Future expectation is very important in the Old Testament; Much is unfulfilled at the end. <2% is messianic; <5% ref. to new covenant; <1% ref. to still-future events
NT stresses fulfilment of OT expectations and promises; NT is based on the OT
The big themes are the bridge from their situation to ours
Future expectation is very important in the Old Testament; Much is unfulfilled at the end. <2% is messianic; <5% ref. to new covenant; <1% ref. to still-future events
NT stresses fulfilment of OT expectations and promises; NT is based on the OT
The big themes are the bridge from their situation to ours